No More Learning

From this summary of the plot, it is at once apparent that the chief
interests of the romance are love, adventure and religion. The three are
used by Xenophon with almost equal distribution of interest and
emphasis. Two divinely beautiful young people (the lad only sixteen)
fell in love with each other at first sight at the festival of Artemis.
Habrocomes had been too proud of his appearance and in his arrogance had
scorned the beautiful god of Love as his inferior. So Eros brought him
low and made the pair suffer many misfortunes through separation.
However they were married first and through all their troubles they were
true to their oaths of mutual faithfulness. Temptations and adventures
could not nullify their chastity, but their victories were often
superhuman and made possible only by miracles and the aid of protecting
gods. Anthia after a dream of seeing Habrocomes drawn away from her by
another fair lady awoke to utter the belief that if he had broken faith,
he had been forced by necessity; and for herself she would die before
losing her virtue. [69] At the end, when Anthia had proudly recounted the
lovers she had escaped, Moeris, Perilaos, Psammis, Polyidos, Anchialos,
the ruler of Taras, Habrocomes was able to reply that no other lady had
ever seemed to him fair or desirable: his Anthia found him as she had
left him in the prison at Tyre. [70] So hero and heroine shine as types
of perfect virtue. The nobility of the romance, as Dalmeyda points out,
appears not only in the purity of Habrocomes and Anthia, but in a
restrained expression of the sentiments and the acts of love. [71]

The course of this true love was proverbially unsmooth and after the
pair were separated, the plot seesaws between the adventures of hero and
heroine. These are varied, exciting and often closely paralleled. Both
were assailed by amorous lovers, Anthia by at least nine, Habrocomes by
Corymbos, a pirate, by Manto, daughter of the chief of the pirate band,
and by Cyno, the lewd wife of an old soldier. Both were shipwrecked,
Anthia twice. Both nearly met death: Anthia as a human sacrifice, by
taking poison, by being thrown in a trench with fierce dogs; Habrocomes
by crucifixion and pyre. Bandits and pirates captured both. Both were
nearly executed for murder, Anthia for actually killing a bandit who
attacked her, Habrocomes on the false charge of Cyno. Both were sold
into slavery, Habrocomes once, Anthia over and over again. Strangely
enough among their adventures war played little part: the only wars
described are official expeditions against bandits.

From most of these adventures the pair were saved by their piety. Never
did they lose an opportunity of offering prayer, thanksgiving, vows and
sacrifices to the gods. The story begins with the festival of Artemis at
Ephesus at which Habrocomes and Anthia fell in love and ends with their
return to her temple to offer thanksgiving for a happy ending out of all
their misfortunes. At the festival Anthia appeared as the priestess of
Artemis and led a procession of maidens in which she alone was garbed as
Artemis. This may be a symbol of her resolute chastity. Many details of
the worship of the goddess are given which seem based on reality. [72]
Artemis appears not as the Ephesian goddess of fertility, but as the
protectress of chastity and in this function joins with Isis in
safeguarding the purity of the heroine.

Eros is the offended god who undoubtedly in vengeance caused the violent
love of Habrocomes, the separation and the miseries of the unhappy pair.
There are few references to Aphrodite: to her son rather than to herself
is given the function of inspiring love. On the Babylonian baldequin
over the marriage bed of Habrocomes and Anthia there had been woven a
scene in which Aphrodite appeared attended by little Loves and Ares
unarmed was coming towards her led by Eros bearing a lighted torch. [73]
Habrocomes at Cyprus offered prayers to Aphrodite. [74]

The oracle of Apollo at Claros determined the plot by ordering the
marriage of Habrocomes and Anthia and predicting their voyaging, their
separation, their disasters, their reunion. But its clauses are not
sufficiently explained: we are never told why the young bride and groom
and their parents feel they must start out on their fateful journey.
Some think the obscurity is due to Xenophon’s epitomizer. There are
other possible explanations. The action may be an abandoning of
themselves to the will of the gods; or a bold step towards their final
promised safety; or a flight from the city where they had suffered so
much. An oracle is the traditional prelude to a voyage of adventure.
Xenophon uses it, says Dalmeyda, to pique curiosity, to render the
misfortunes of the two more dramatic by the prophecy of them and to
reassure his readers about a happy ending. [75]

In happiness or distress both the young lovers honored the god of the
place in which they found themselves. In the first part of their journey
together they offered sacrifice to Hera in her sanctuary at Samos. [76]
At Rhodes, Habrocomes’ prayer to Helios saved him from crucifixion and
burning through the miracles of the Nile. [77] Perhaps Helios was
rewarding Habrocomes for the golden armor which he and Anthia had
jointly dedicated to him at Rhodes in his temple. [78] This votive had
another certain part in the plot because when Habrocomes returned there
alone to pray near his votive, Leucon and Rhode, who had been reading
the inscription set up near it by their masters, recognized him and
revealed themselves. [79] At Memphis Anthia appealing to the pity of the
god Apis received from his famous oracle a promise that she would find
Habrocomes. [80]

Ares appears only in Xenophon. This is strange when war plays such a
part in the other romances. In the _Ephesiaca_, Hippothoos and his
bandits at the festival of Ares had the custom of suspending the victim
to be sacrificed, human being or animal, from a tree and killing it by
hurling their javelins at it. They were preparing to sacrifice Anthia in
this way when she was rescued. [81]

The other cult which is as important as that of Artemis for the story is
the cult of Isis. Anthia saved herself from Psammis’ advances by
declaring that she was a consecrated priestess of Isis so the rajah
respected her person. [82] At Memphis in her temple, Anthia appealed to
Isis who had preserved her chastity in the past to grant her salvation
and restore her to Habrocomes. [83] To escape Polyidos’ lust, Anthia took
refuge at the sanctuary of Isis at Memphis and again besought the
goddess for aid. Polyidos in fear of Isis and pity for Anthia promised
to respect her. [84] Finally near that temple of Isis Habrocomes and
Anthia found each other and in the same temple they offered prayers of
thanksgiving. [85] Isis thus in the _Ephesiaca_ figures as the
protectress of chastity.

The worship of Isis had been carried to the coast of Asia Minor by
sailors and traders. In the empire both Artemis and Isis had statues in
the Artemesion of Ephesus. The Egyptian cult, purified and penetrated
with moral ideas, seems to belong to the second century A. D. From its
very nature, the goddess Isis becomes as natural a protector of Anthia
as is Artemis. [86] This synthesis of the two goddesses in one
protectress of the heroine is a natural process of the philosophical
thought of the time. In a modern novel or a cinema, better clarity would
be attained for our non-philosophical minds if one goddess, Isis, was
worshipped by Anthia and was the deity of her salvation. Apuleius
achieved just this simplification in his novel by making Isis the one
and only savior of his hero Lucius.

To develop and sustain these three main interests of the story, love,
adventure and religion, the usual devices of a plot are employed. The
setting is cinematic in its many changes: Ephesus, the ocean, Samos,
Rhodes, Tyre, Syria, Cilicia, Cappadocia, Egypt, Sicily, Italy, Rhodes
again, back to Ephesus, and thrown in with the setting are many
geographical details which are often wrong. [87] The characters are
familiar types: the ravishingly beautiful hero and heroine, their
perturbed parents, high officials (Perilaos and Psammis) who take the
place of historical characters, faithful slaves, a wily procurer, a
doctor, pirates, bandits.

Dalmeyda has written a discriminating paragraph on the morality of the
characters. [88] He says that of course all the characters of the romance
do not attain the perfection of virtue of the two protagonists, but
altogether the author shows us a gallery of persons without wickedness
who are sympathetic and who have an air of honesty even in the exercise
of the worst occupations. Manto, who falsely accuses Habrocomes of
having wished to violate her and who has him cruelly tortured, is
motivated by an overwhelming passion. Apsyrtos, her father, chief of the
pirates, shows himself just and generous to the hero when he has
discovered his daughter’s calumny. The slaves are devoted and faithful.
Lampon to whom Manto gives Anthia as his wife is a rustic full of
civility and goodness. The man who traffics in young girls to whom
Anthia is sold shows a noble sympathy when she pretends to be afflicted
with seizures. Hippothoos, a brigand chief, exercises his trade
ruthlessly putting villages to fire and sword; he has a weakness too for
handsome lads; but to Habrocomes he is a faithful and devoted friend. He
renounces his passion for Anthia when he finds she is the wife of his
friend and aids her in every way in her search for Habrocomes. It is
this recognition of some good in every human being that gives Xenophon
his large humanity.

Oracles are given by Apollo at Claros and by Apis in Memphis. Dreams and
visions disturb both hero and heroine. A letter (Manto’s) is important
for the plot. Some conversation is used. A court-room scene is sketched
in, Habrocomes’ trial for murder before the prefect of Egypt.
Soliloquies are frequent since woeful lovers parted must bewail their
lot. Attempted suicides testify to their despair. [89] Résumés of
adventures are helpfully presented by important characters at different
stages in the narrative. And after a hundred hair-breadth escapes,
journeys end in lovers’ meetings as the oracle of Apollo had
reassuringly predicted at the beginning of the romance.

In spite of the use of these conventions, the story has a lively and
compelling interest. We are led to share the admiration and marvel of
the characters themselves. We are moved by the pity which they often
feel. Their piety induces in us reverence. We agree with their
preference for Greeks rather than barbarians. And we admire the romantic
love which maintains faithfulness in the face of death, or outlives
death itself. [90]

The style of this gem of a novel is finely cut, clear and beautiful in
its pure Atticism. Dalmeyda, who follows Rohde and Bürger in believing
the present form of the romance is due to an epitomizer, yet has to
admit that all the “naked simplicity” of the style is not due to the
redactor. [91] This characteristic is so distinctive of the author that
it seems to differentiate him from other writers of romance by giving
his story the air of a popular tale. Sometimes, Dalmeyda continues, the
expression is double, as if in a sort of naive elegance. Words are
repeated awkwardly. Stereotyped formulae are used. The author gives
every person a name even if he appears only once. Love is generally
expressed in conventional terms, which are however intended to suggest
its violent or tragic character. There is even a ready-made formula for
ecstasy (οὐκέτι καρτερῶν or οὐκέτι φέρειν δυνάµενος). But the passion of
Habrocomes and Anthia is expressed differently. At their final reunion
Xenophon describes with force and delicacy their joy which is both
tender and passionate. [92]

Whether “the naked simplicity” of the _Ephesiaca_ is to be attributed to
an epitomizer, to its approach to the genre of a popular tale, or to the
author’s own taste, the romance is certainly characterized throughout by
brevity, restraint and sparcity of decoration. There are so few
descriptions that those of the festival of Artemis and of the canopy
over the marriage bed of Habrocomes and Anthia are notable. [93] The
action is too rapid and varied to allow time for decorative passages.
Instead of being set amid purple patches, it is advanced by a kind of
documentary evidence: two oracles, two letters, one memorial and two
votive inscriptions, all directly quoted,[94] and a reference to an
inscription finally offered as a votive in the Artemesion by Habrocomes
and Anthia giving an account of all their adventures.

Inset narratives, those stories within stories which make pleasing
digressions in other longer romances, are here very few. Hippothoos
recounts his love for the beautiful Hyperanthes and the boy’s untimely
drowning. [95] Aegialeus, the Spartan living with the mummy of his wife,
tells how his love for her has outlasted death. [96] Both these
narratives are colorful, dramatic and poignant from the very qualities
which characterize all the romance. These are brevity, sincerity and
restrained emotion.

The influence of Chariton is clearly seen in Xenophon both in direct
imitation and in qualities of style. When the Phoenician pirates had
kidnapped Habrocomes and Anthia on their trireme and fired their
captives’ vessel leaving many to perish in the sea, an old slave, as he
swam, pitifully called to Habrocomes to save his aged paedagogue or at
least kill him and bury him. [97] In view of the situation this is a
ridiculous appeal, but it is a clear imitation of a passage in Chariton
where, when Chaereas resolves to go to sea to search for Callirhoe, his
father Ariston begs his son not to desert him, but to take him on his
trireme,[98] or to wait a few days for his father’s death and burial.
Anthia, when Manto, the daughter of the brigand chief, demands
Habrocomes’ submission to her passion, begs her husband to save his life
in this way and swears that she will leave him free by killing herself,
only asking from him burial, one last kiss, and a place in his memory.
This is in direct imitation of Chariton and of Chaereas’ words when he
finds Callirhoe married to Dionysius. [99] Here Xenophon is simpler than
his model, for he does not transfer the effective lines from Homer which
Chariton quotes. [100] The burial of Anthia with its rich funeral gifts
resembles the burial of Callirhoe and also the lavish equipment of the
cenotaph for Chaereas. [101] The language of Chariton is adapted for the
lament of Habrocomes in Italy at the failure of his quest and his
renewed pledge of faithfulness unto death. [102]

These clear indications of imitation of detail serve to corroborate the
evidence of general imitation of style. Indeed Dalmeyda sees in the
whole temperament of Xenophon a close affinity to Chariton. Xenophon
introduces the most startling events without fanfare. Characteristic of
his style are accumulated questions, pathetic résumés, oaths,
invocations of the gods, apostrophes of men and of things particularly
of that fatal beauty which the young hero and heroine deplore because of
their misery. Xenophon’s relation to Chariton in all this is
striking. [103]

The plot of the novel has seemed to some critics epic in its
chronological narrative of successive adventures. Others find the
structure a tragic plot with an angry god demanding satisfaction for the
sin of arrogance and the guilty hero involving in his own nemesis the
one most dear to him. It is true that this and other resemblances to
tragedy exist. The story of Manto and her false denunciation of
Habrocomes for an attempt to rape her after she has failed to win his
love goes back to the Phaedra story of Euripides’ _Hippolytus_. The
noble goatherd husband of Anthia finds his prototype in Electra’s
peasant husband in Euripides’ play. The scene where Anthia on her
wedding-night takes poison which proves to be a sleeping potion, to
avoid a new marriage and keep her troth to her lost love seems to be the
antecedent of the poison scene in Shakespeare’s _Romeo and Juliet_.

To me, however, this novelette finds its closest affiliation in another
successor. Both the structure and the devices used to arouse emotion
anticipate the modern cinema. This contemporary form of amusement is
such an accepted part of modern life that we hardly need to read the
books about the cinema by Allerdyce Nicoll, Lewis Jacobs, Maurice
Bardèche and others to understand “the Rise of the American Film. ”
Personally I go to the movies to escape from routine and from painful
thoughts of our own times. Occasionally I allow myself to be educated
about _Steel_ or _The River_. I prefer to industrial films or films of
social problems like lynching, prison conditions, housing, films with
biographies of great historical characters: Pasteur, Zola, Rembrandt. I
like films set in local history such as _Maryland_ or _Kentucky_ or
_Gone with the Wind_ or _The Howards of Virginia_ or _The North West
Mounted Police_. I have to shut my eyes during the fighting and the
cruelties of _Sea Hawk_ and _All This and Heaven Too_. But I like the
cinematic rapidity of changes of scene, the control by the camera of
space and magnitude, the extension of the time-limit, the fade-ins and
fade-outs which can create fantastic visions, the value of the
flash-back to recall what has been already seen, the concentration of
interest achieved by close-ups.

Many of these devices I recognize in the Greek Romances and especially
in Xenophon of Ephesus. His narrative is as condensed as that of a
scenario with lacunae, abrupt transitions, failures in an adequate
vocabulary of emotion. The local history of Ephesus is emphasized and
depicted. Scenes shift with cinematic rapidity. Hair-raising adventures
succeed each other at an exciting pace. Bandits and pirates achieve
robbery and kidnapping. High police officials or officers like G-Men
perform valiant rescues. Court-room scenes as in many films vie with
shipwrecks in interest. Documents like letters are presented to the
reader’s eye as on the screen. Visions and dreams are made to seem as
real as in fade-ins and fade-outs.

There is a clear morality in the opposition of good and bad characters
and in the final victory of the good. Hero and heroine captivate by
their extraordinary beauty and maintain their chastity and fidelity
against terrific odds. Hence their phenomenal virtue is rewarded by
reunion in the end. Religion often plays a saving part (as on the screen
for example in _Brother Orchid_). The Reader like the audience at the
movie goes away with a sense of having been enlivened, entertained and
vastly improved. For the function of the Greek romance in the second and
third centuries A. D. , when the universal rule of the Roman Empire gave
scant scope for great oratory or tragedy under the blessings of an
enforced peace, was to entertain and to edify. The Greek romance
substituted for the adventures of the mind new themes: the excitements
of passion, the interests of travel, and the consolations of religion.
It was lifted out of the ranks of the trivial and the second-rate by its
great central theme: that there is such a thing as true love; that
weighed in the balance against it all the world is nothing; and that it
outlives time and even death.

Our own age in America, bleeding internally from the agony of a war
which it is powerless to end, fearful for its own menaced security,
demands from the cinema not only temporary oblivion and excitement, but
encouragement to believe that love lasts even unto death, that heroes
ride again and are victorious, and that finally, by the help of God, the
right will conquer.




IV
_THE_ AETHIOPICA _OF HELIODORUS_


The life of Heliodorus is as obscure as that of each of the other
writers of Greek romance, but in the tradition of his there is a special
point of controversy. Was Heliodorus a pagan novelist or a Christian
bishop? Or by some strange metamorphosis did the writer of the romantic
_Aethiopica_ become in later and staider years the Bishop of Tricca? The
only certain facts are found in the autobiographical sentence which
concludes the romance, that he was a Phoenician of Emesa, of a family
descended from Helios, the son of Theodosius.

It was Socrates who, in the fifth century A. D. , stated that the custom
of celibacy for the clergy was introduced in Thessaly by Heliodorus when
he became bishop of Tricca. He added that Heliodorus wrote in his youth
a love-story, which he called _Aethiopica_. [104] Photius in the ninth
century says that he received the bishopric later, that is after writing
the romance. Nicephorus Callistus in the fourteenth century after
quoting the remark of Socrates adds that the _Aethiopica_ created such a
scandal Heliodorus had to choose between his bishopric and the
destruction of his romance so he abandoned his charge, but this is
probably mere embellishment of the story. As Rattenbury points out,[105]
neither Socrates, Photius nor Nicephorus declares that Heliodorus was a
Christian when he wrote his romance, but they imply clearly that he
became a bishop afterwards. And if the author of the romance was a
devout pagan as he seems to have been, that state of mind could have
made possible his conversion to Christianity. This seems a reasonable
explanation of the strong tradition continuing from the fifth century
that Heliodorus became bishop of Tricca.

As to his date, there are some certainties but no exactitude. The Bishop
of Tricca must have lived before Socrates wrote his _Historia
Ecclesiastica_ which covered the period 306-439. There is no external
evidence on the time of the writer of the romance, but from the general
conclusions about the dating of the Greek Romances, he probably wrote
not later than the end of the third century. His native city Emesa was
the birthplace of two Roman Emperors, Heliogabalus (218-222) and
Alexander Severus (222-235). About the middle of the century Emesa was
conquered by Zenobia of Palmyra, but was freed by Aurelian in 272.
Heliodorus may have written in its most flourishing period, 220-240. It
is generally agreed that Heliodorus is later than Chariton who could not
have written after 150 and earlier than Achilles Tatius who wrote about
the beginning of the fourth century.

Rattenbury thinks that a possible reconstruction of Heliodorus’ life is
this. He was born in Emesa in Phoenician Syria. His family was connected
with the cult of the Sun. In his youth, perhaps between 220 and 240, he
wrote a romance in which the influence of the cult of Helios appears,
also the neo-Pythagoreanism of Apollonius of Tyana. It is not impossible
that finally he was converted to Christianity, became bishop of Tricca
and in that office introduced in his diocese celibacy for the
clergy. [106] Calderini has shown with discrimination and perspicacity
that the special characteristic of the _Aethiopica_ is the interest in
philosophy which distinguishes it and its author from Chariton, the
writer of historical romance, and from Achilles Tatius, the writer of
romance tinged with science. [107] A study of the _Aethiopica_ itself
will show how deeply infused the novel is with this religious
philosophical coloring.

Before outlining the narrative, I will give as usual a list of the
principal characters. These are:

_Theagenes_, the young Greek hero
_Chariclea_, the young heroine, supposed to be a Greek
_Hydaspes_, king of Ethiopia
_Persinna_, queen of Ethiopia
_Calasiris_, of Memphis, priest of Isis and his sons:
_Thyamis_, in exile, a pirate captain
_Petosiris_, priest of Isis
_Charicles_, priest of Apollo at Delphi
_Alcamenes_, nephew of Charicles
_Trachinus_, a pirate
_Pelorus_, a pirate and officer of Trachinus
_Cnemon_, a young Athenian, son of
_Aristippus_, an Athenian, a stupid husband
_Demaeneta_, the amorous step-mother of Cnemon
_Thisbe_, the scheming maid of Demaeneta
_Arsinoe_, a slave-girl, a friend of Thisbe
_Nausicles_, a merchant
_Thermuthis_, an officer under Thyamis
_Oroondates_, viceroy of the Great King of the Persians
_Mithranes_, viceroy of Oroondates
_Arsace_, wife of Oroondates
_Cybele_, the maid of Arsace
_Achaemenes_, son of Cybele
_Euphrates_, the chief eunuch of Oroondates
_Sisimithres_, an Ethiopian Gymnosophist
_Meroebus_, nephew of Hydaspes

The opening scene of the romance is startling and mysterious. In Egypt,
from a mountain near the mouth of the Nile a band of pirates get a view
of the seashore. They behold a heavily laden ship without a crew, a
plain strewn with dead bodies and the remains of an ill-fated banquet. A
wounded youth is lying on the ground. He is being cared for by a
beautiful young woman dressed in a religious garb which makes her seem a
priestess or a goddess, Diana or Isis. Indeed a divine effulgence
emanates from her. The pirates though at first overawed descend and
collect rich booty. Their captain then courteously conveys the maiden
and the youth to their pirate home. This was called “The Pasture” and
was a sort of island in a delta of the Nile. Some of the pirates lived
in huts made of reeds, some in boats. The water was their fortification.
Their streets were winding water-ways cut through the reeds.
The pirate chief assigned the care of his two captives to a young Greek,
Cnemon, who was his interpreter. The prisoners were overjoyed on finding
their custodian a Greek. He promised to heal the wounds of Theagenes,
who had now revealed his own name and that of Chariclea, and on their
urgent request, he told him his own story.

“I,” he said, “am the son of Aristippus, an Athenian. After my brother’s
death, my father married again a woman named Demaeneta, who was a
mischief-maker. Like Phaedra she fell in love with me, her step-son,
indeed called me her dear Hippolytus. When I repelled her advances she
accused me to my father of attempted rape. He had me scourged. Worse
than that, Thisbe, the maid of Demaeneta, on her mistress’ orders
involved me in an amorous intrigue with herself and later promised to
show me my step-mother with an adulterer. Sword in hand I followed her
to the bed-room and just as I was about to murder her paramour, I found
he was my father. Aristippus charged me in court with attempted
parricide. Only a divided vote spared my life and sent me into exile.
Lately I received news that my father through Thisbe had found out his
wife’s corruption; she had killed herself; and now Aristippus is trying
to obtain from the people his son’s pardon. ”

The next day Thyamis the pirate leader although he was warned in a dream
that having Chariclea, he would not have her, announced to his band his
intention of marrying her. She pretended to consent, but asked that
their marriage be postponed until they reached Memphis so that there she
could resign her priesthood of Diana. Thyamis accepted this condition.
Theagenes was horrified until Chariclea explained that this agreement
was made only to secure more time for their plans for safety. A hostile
band of brigands was now seen approaching. Thyamis had Cnemon hide
Chariclea in a secret cave. When the terrible battle began to go against
him, Thyamis rushed back to the cave and killed a woman in the dark whom
he believed Chariclea. In battle he was then taken alive. The victorious
brigands fired the huts on the island but did not find the cave. Cnemon
and Theagenes, who had escaped in little boats, returned to the island.
When Cnemon conducted Theagenes to the cave by its secret entrance, they
found in its dark gloom the body of a dead woman. Theagenes believing it
Chariclea burst into lamentation and planned suicide. But Cnemon took
away his sword, got a torch lighted and found that the woman was Thisbe
and in her dead hand was a letter. They soon found Chariclea alive.

After the first joy of reunion Chariclea wished to know who the dead
woman was. Cnemon revealed that she was Thisbe and related all her
story: how after her plot against him, Arsinoe, a rival courtesan whose
lover Nausicles she had stolen, revealed Thisbe’s machinations against
Demaeneta; how Cnemon’s father was exiled on the ground of complicity
and Thisbe fled. The letter in Thisbe’s hand proved to be to Cnemon, a
petition to save her from the pirates who had stolen her. Just then
Thermuthis, her pirate captor, arrived to reclaim her, only to find her
dead. The sword in her wound proved to him that she was slain by
Thyamis.

Theagenes and Chariclea, Cnemon and Thermuthis now started out in
separate pairs towards Chemmis, a rich city on the Nile, to get food.
The menace of Thermuthis was conveniently removed as he died from the
bite of an asp. Near Chemmis Cnemon met an old man who entertained him
at his home. He proved to be Calasiris, the foster-father of Theagenes
and Chariclea. This he revealed to Cnemon in a long narrative of his own
life: how though a priest of Isis he had gone into voluntary exile to
break off the wiles of a courtesan; how he had sojourned at Delphi,
attending the ceremonies and talking with the philosophers. One,
Charicles, related how in his own travels in Egypt he had had intrusted
to him by an Ethiopian merchant a beautiful child. The merchant had
found her exposed with a bag of jewels and an inscribed fillet. These
too he gave to Charicles making him promise to guard her freedom and wed
her to a free man. He had named her Chariclea and brought her up in
Greece but now, though she was very beautiful, she refused to marry.

Calasiris also described to Cnemon the sacrifice to Neoptolemus offered
by the Aenianians and the Delphic oracle which he had heard there.

“Delphians, regard with reverential care,
Both him the goddess-born, and her the fair;
“_Grace_” is the sound which ushers in her name,
The syllable wherewith it ends, is “_Fame_. ”
They both my fane shall leave, and oceans past,
In regions torrid shall arrive at last;
There shall the gods reward their pious vows,
And snowy chaplets bind their dusky brows. ”[108]

Calasiris at the urgent request of Cnemon described all the ceremonies
attendant on the sacrifice to Neoptolemus: the hecatomb and the other
victims, the Thracian maidens bearing offerings, the hymn to the Hero,
the dance, the procession of the fifty armed horsemen led by Theagenes,
the radiant appearance of Chariclea in a chariot. All this description
was the brilliant setting for the meeting of Theagenes and Chariclea,
for when Theagenes took from the priestess’ hand the torch to light the
sacrificial pyre, in them both the flame of first love was kindled.

The next day Chariclea lay abed very ill in her apartment in the temple.
Calasiris feared it was due to “_fascinatio_. ” Calasiris after meeting
Theagenes had a vision in which Apollo and Diana consigned Theagenes and
Chariclea to his care and bade him take them to Egypt. The next morning
Theagenes confessed to Calasiris his love and besought his aid.
Charicles begged him to heal his daughter. This enabled him to talk to
her.

Chariclea recovered sufficiently the next day to attend the contest of
the men in armor and to award the palm to the victor, Theagenes. But her
passion and her illness increased after this second meeting and
Calasiris was again summoned to treat her. Her disease was diagnosed as
love and Calasiris persuaded her father to let him see the fillet found
with the exposed baby. Calasiris was able to read the inscription on it.
It was a letter from her mother, Persinna, queen of the Ethiopians,
revealing that she had borne a white daughter because at her conception
she had been looking at a picture of Andromeda; then fearing the charge
of adultery she had exposed her baby with the fillet and the jewels. All
this Calasiris told to Chariclea. Calasiris then made a plot with her by
which she was to pretend to become affianced to Alcamenes, the nephew of
Charicles, as her foster-father wished. Charicles was delighted although
he was nervous because of a dream in which an eagle from the hand of
Apollo bore his daughter away. He gave her all the jewels.

Then Calasiris persuaded some Phoenician merchants to take him and two
friends on their ship as far as Sicily; and he ordered Theagenes and his
young friends to kidnap Chariclea. She consented to the plan after
Theagenes had bound himself by an oath never to force her love. After
they were off, Charicles roused the city to pursuit of them. Calasiris
after telling of the arrival of the Phoenician ship at Zacynthos
interrupted his narrative to rest. Nausicles returned to the house and
unknown to the others had brought Chariclea with him.

(Here the author himself gave a résumé of the adventures of Theagenes
and Chariclea from the time they parted with Cnemon. In the cave the
lovers had a long talk and made an agreement as to what they would do in
case fortune again separated them: they would inscribe on temple,
statue, herm or boundary stone, Theagenes the name Pythicus, Chariclea
Pythias; the direction in which each departed; to what place or people;
also the time of writing. For recognition if they met disguised they
decided to use as signs Chariclea’s ring and Theagenes’ scar from a
boar. Their watchwords were to be a lamp for her, a palm-tree for him.
They sealed this covenant in kisses, then left the cave taking
Chariclea’s sacred robes, her bow and quiver and her jewels.

Soon they met an armed band and were taken prisoners. The commander was
Mithranes, an officer of Oroondates, viceroy of Egypt. Nausicles had
persuaded him for pay to make this expedition to the island in search of
his Thisbe. Nausicles on seeing Theagenes and Chariclea cleverly
pretended that Chariclea was Thisbe, the object of his quest. Mithranes
demanded Theagenes as his prize and despatched him to Oroondates as a
fine youth for service with the Great King. )

The next day Calasiris and Cnemon heard all Nausicles’ story from
himself, saw Chariclea and made a plan to ransom Theagenes. After
Nausicles had celebrated a sacrifice in the temple of Hermes, the god of
gain, Calasiris on request continued his narrative of the voyage from
Delphi. At Zacynthos a deaf old fisherman Tyrrhenus gave them lodging.
The Tyrian merchant who won the victory at the Pythian games now sued
for Chariclea’s hand. Tyrrhenus discovered an ambush of pirates waiting
for the Phoenician ship to sail. Calasiris without revealing this
persuaded the Tyrian captain to sail that night. The pirate crew under
Trachinus pursued them and engaged them in a terrible battle so finally
the Phoenicians had to surrender. Trachinus demanded marriage with
Chariclea and she deceitfully promised her hand if he would spare
Calasiris and “her brother” Theagenes. With difficulty the pirates
maneuvered the boat to land near the mouth of the Nile. Trachinus told
Calasiris that he proposed to marry Chariclea that day. Calasiris,
ingenious as ever, persuaded him to let Chariclea go on the ship to
attire herself for the wedding and be left undisturbed there. Calasiris
then plotted with Pelorus, second in command of the pirates, telling him
Chariclea loved him. Pelorus since he had been the first to board the
Phoenician ship demanded, as his right of first choice of the booty, the
girl. A terrible battle ensued in which Trachinus was killed, Pelorus
wounded by Theagenes and put to flight and Theagenes badly wounded. In
the morning Egyptian pirates arrived and carried them both off.
Calasiris had spent his days mourning for them until this present
recovery of Chariclea.

The next day Calasiris, Cnemon and Nausicles set out to find Theagenes.
An acquaintance informed Nausicles that Mithranes had sent his troops on
an expedition against the men of Bessa, commanded by Thyamis, because
they had stolen a captive Greek youth. So Nausicles and his friends
returned to Chemmis and told all to Chariclea. Nausicles gave a farewell
dinner-party since the season favorable for navigation compelled him to
sail for Greece. Cnemon after a struggle with himself decided to go with
him and was permitted to marry his daughter, Nausiclea.

Calasiris and Chariclea disguised as beggars started for Bessa to seek
Theagenes. Near Bessa they found many corpses lying on the ground. An
old woman told them there had been a battle between Mithranes’ forces
and the men of Bessa in which the men of Bessa had been victorious and
Mithranes had been killed. The victors had now set out to Memphis
against Oroondates. The old woman had lost her son in battle. That night
Calasiris and Chariclea secretly watched her magic rites by which she
raised him to give her news of her other son. The shade also revealed
that there were two witnesses to her wicked necromancy; that Chariclea
should be happily reunited with Theagenes and that his own mother would
meet her death by the sword. This soon happened, for she fell on an
upright sword on the battle-field.

Calasiris and Chariclea arrived at Memphis just as Thyamis and his
brigands began a siege of it. The people of Memphis in the absence of
Oroondates consulted the queen Arsace about the wisdom of going out to
attack the enemy. Thyamis had been driven into exile by the slanders of
his brother Petosiris who swore there was an amour between Thyamis and
Arsace. Petosiris had then succeeded his brother in the priesthood of
Isis. Arsace after looking at the enemy from the wall ordered a single
combat between Thyamis and Petosiris to decide the war. In this combat
Petosiris was forced to flee. As he was running around the city walls
the third time, Calasiris arrived and saw the combat between his two
sons that an oracle had foretold. Rushing between them he ended the
contest.

Chariclea discovered Theagenes and suddenly threw her arms about him.
Her hero disgusted at her beggar’s rags threw her off and did not
recognize her until she whispered: “Pythias, have you forgotten the
torch? ” Then he took her to his arms, while Arsace and the other
watchers on the wall marvelled at the scene as though it were on the
stage. So peace was made by the father and the lovers were reunited. All
went to the temple of Isis. Calasiris restored his son Thyamis to the
priesthood.

Arsace had fallen madly in love with Theagenes on seeing him twice and
confided this to her aged maid, Cybele. This maid on going to the temple
of Isis to offer prayers for her mistress learned that Calasiris had
died there during the night and that no one except the priests could
enter the temple for seven days on account of the funeral rites.
Thereupon Cybele craftily secured permission to entertain the two young
Greeks who were staying there in Arsace’s palace and took them home.
When they found that they were in the palace, they became suspicious for
they had noticed the queen’s interest in Theagenes the day before. So at
Chariclea’s suggestion, Theagenes said they were brother and sister.
Cybele went to Arsace’s apartment to tell her all, locking the guests in
their room. In her absence, her son Achaemenes came home, listened at
their door and from their talk and from a glimpse at Theagenes realized
that this was the very youth who had been taken from him by Thyamis.

As the days passed, Arsace tried to win the love of Theagenes first
through subtle allurement, then through open confession of her passion
and at last through domination. Achaemenes finally told Arsace who they
were so the queen informed Theagenes that they were now her slaves as
they had been the captive slaves of Mithranes and he must obey her. Then
in the presence of Cybele Theagenes promised himself to Arsace on
condition that she would never give Chariclea to Achaemenes, who had
demanded her. He confessed that Chariclea was not his sister but his
fiancée. On hearing this Achaemenes rode away to inform Oroondates of
all.

Oroondates was engaged in a campaign against Hydaspes, King of the
Ethiopians, who had got possession of Philae. On hearing Achaemenes’
report Oroondates despatched his eunuch Bagoas with fifty horsemen to
Memphis to bring Theagenes and Chariclea to his camp. He sent two
letters to this effect to Arsace and to his chief eunuch. Achaemenes he
kept with himself.

In Memphis Thyamis had been unable to procure the release of the young
Greeks from Arsace. Moreover the frustrated queen had begun to try
imprisonment and torture on Theagenes. When he was still obstinate,
Cybele advised getting rid of Chariclea to free his heart and she
prepared to poison the girl. Fortunately a maid exchanged the goblets.
Cybele herself drank the poison and expired, but with her last breath
she declared Chariclea had murdered her. So Arsace threw the girl into
the prison where Theagenes was and had her tried. In the court-room
Chariclea pleaded guilty, for this was the plan that she and her lover
had agreed on in the prison, that they might die together. The Supreme
Council ordered that she be burned alive. Chariclea was saved by a
miracle, for the flames on the pyre refused to touch her person. Arsace
then consigned her again to prison on the ground that she was a witch.

In prison, Chariclea and Theagenes had a long talk about the
dream-visions they had each seen. To each Calasiris had appeared and
given a metrical prophecy. To Chariclea he had said:

“Bearing Pantarbè, fear not flames, fair maid,
Fate, to whom naught is hard, shall bring thee aid. ”

And to Theagenes:

“From Arsace, the morrow sets thee free—
To Aethiopia with the virgin flee. ”[109]

Chariclea interpreted these oracles to mean that her jewel, the
Pantarbè, was protecting her; and that on the next day they would be
freed from Arsace and go to Ethiopia.

Meanwhile Bagoas arrived at Memphis and Euphrates on receiving the
letter of Oroondates sent Theagenes and Chariclea off secretly with
Bagoas. On their journey they received first the news that Arsace had
killed herself and second that Oroondates had gone to Syene. Later on
the way they were seized by a band of Troglodite Ethiopians who took
Bagoas and the two Greeks to their king, Hydaspes. He planned to save
them as victims to be sacrificed to the gods.

Hydaspes was besieging Syene. Oroondates had got inside the city before
the blockade and was directing the defense. But Hydaspes used a new
weapon against him, inundation. His army dug a great trench around Syene
with earth-works encircling it. This trench he connected with the river
Nile by a long canal, fifty feet wide, banked by high walls. When the
works were finished, he cut away the embankment between his canal and
the Nile and let the river in. Syene became an island city and the
pressure of the water on the walls threatened inundation. So Oroondates
and the people of Syene had to sue for peace. This was granted, and
Hydaspes built up again the embankment between his canal and the Nile
and proceeded to drain off the water.

During the festival of the overflowing of the Nile Oroondates and his
army slipped away in the night, bridging the mud swamps about Syene by
planks, and went to Elephantine, which revolted with him against
Hydaspes. In the new battle Hydaspes was again victorious and took
Oroondates prisoner, but the Ethiopian was a generous conqueror and sent
Oroondates back to be again viceroy of his province.

Hydaspes on his way home stopped two days at Philae and from there sent
home letters announcing his victory to Persinna and the Gymnosophists.
Persinna recalled a dream that she had brought forth a full-grown
daughter and interpreted the daughter as this victory. The people
assembled for the celebration at the island city of Meroe and according
to their traditions demanded human sacrifice of foreign captives of war.
The prisoners now underwent the test of chastity by ascending the altar
of fire and of course Theagenes and Chariclea passed the test.

The Gymnosophists through their leader Sisimithres refused to witness
human sacrifice and foretold that this one would never be consummated.
Chariclea begged them to stay and hear her case. (She had recognized
Sisimithres’ name as that of the one who had given her to Charicles at
Catadupa). Chariclea declared that she was a native, not a foreigner,
and produced her fillet and her jewels, among them the mystic ring,
Pantarbé. Sisimithres narrated his part in her story. Hydaspes was
puzzled over how he could have a _white_ child, but Sisimithres
explained that Persinna at the time of conception had fixed her eyes on
a picture of the naked, white Andromeda. When the picture was brought in
as evidence, Chariclea’s resemblance to its Andromeda was found
startling. Moreover a birthmark of a black ring around Chariclea’s arm
attested her black blood.

The people now refused to have Chariclea sacrificed, but the fate of
Theagenes still hung in the balance. Chariclea begged that if he were to
be sacrificed, she might perform the deed. (Apparently she planned to
carry out a kind of suicide pact. ) Hydaspes thought his daughter was
insane and sent her into a tent with her mother while he received
ambassadors and their gifts of victory. His nephew Meroebus brought a
mighty athlete. Hydaspes as a joke gave him in return an elephant, but
also promised him the hand of Chariclea. The Axiomitae presented a
giraffe, an animal so strange that it terrified some of the natives.
Moreover, one bull and two horses broke their fetters and dashed madly
around the inside of the circle of guards. Theagenes mounted another
horse, pursued the bull, wore it out and finally downed it. The
enchanted spectators now demanded that he be matched with the champion
Meroebus. Him too he vanquished. Oroondates crowned Theagenes as victor,
but nevertheless prepared to sacrifice him.

At that moment ambassadors from Syene arrived with a letter from
Oroondates. He begged that a young woman captive be sent to him with her
father who was one of the ambassadors. This was Charicles. He recognized
Theagenes and accused him of having stolen his daughter at Delphi.
Theagenes revealed that Chariclea was the one demanded. Sisimithres told
the rest of the story. Chariclea rushing out of the tent begged
Charicles to forgive her elopement. Persinna told Hydaspes that she had
learned that Chariclea was betrothed to Theagenes.

Sisimithres speaking not in Greek but in Ethiopian for all the people to
hear ordered Hydaspes to submit to the will of the gods who had saved
the two young lovers and who did not approve of human sacrifice and
exhorted him to end human sacrifices forever. So Hydaspes asked the
people to observe the will of the gods and to sanction the marriage of
Theagenes and Chariclea. This they did. Then Hydaspes consecrated the
two as priest and priestess of the Sun and the Moon and on their heads
he placed the mitres which he and Persinna had worn as symbols of their
offices.